The Solas of the Reformation
The phrase “Solas of the Reformation” refers to five theological statements that arise out from the teaching of the reformers. They are Sola Scriptura, Sola Gratia, Sola Fide, Solus Christus, and Soli Deo Gloria. Each of these Latin phrases contain a version of the word sola or solus, both meaning alone. So, Sola Scriptura means Scripture Alone and Sola Fide means Faith Alone. These statements were not used as slogans by the reformers, like Martin Luther or John Calvin. Instead, later generations of the church synthesized their teaching under these headings. In each case, the five Solas underscore positively what the Reformation cared about. Yet, they cared about these things in contention with, what became known as, Roman Catholicism.
Below I’ll briefly sketch out the meaning of all five with some helps to go a bit deeper on your own at the end.
Sola Scriptura (Scripture Alone) – This first sola is often always placed first because it speaks to the overarching emphasis of the Reformation. The reformers were intent on making scripture the final authority because it is the self-revelation of God and the very breath of God (2 Tim. 3:16–17). Roman Catholicism mixes the authority of scripture with the authority of the church, both in its view on tradition and the use of the papal magisterium. We hold to Sola Scriptura because God has made himself known in the written word of all sixty-six books of the Old and New Testaments, and we need these words to really know God and his saving plan, we cannot find these things anywhere else. After all, what’s available in these pages is the very Word made flesh, Jesus Christ (John 1:1-4, 14; cf. Heb. 1:2; Luke 24:44–47), the only redeemer of God’s elect.
Notably, the reformers did not hold to a solo scriptura, meaning a kind of only scripture and nothing else. The Reformed view of tradition recognizes the authority of scripture within the redemptive-historical plan and will of God, at the same time recognizing other helpful items throughout history. In Reformed Theology, the creeds of the early post-apostolic church, for example, are deeply valuable even today. The reason for this is that the Spirit equipped these early generations in their own time to combat heresies with the word of God, such that God’s word is brought to bear more clearly because of the issues a generation faces. Therefore, the catholic creeds of the church explain with Biblical clarity the truth of the Trinity and Christ’s nature, as taught in the scriptures. The creeds, in this view, only have authority so far as they are Biblical. They are not nor were they ever pronouncements of the church outside of scripture’s authority; but, instead, they were discoveries in God’s word in response to concrete theological issues facing the church in those days. In this way, tradition is valuable but not directive.
Sola Gratia (Grace Alone) – God has revealed himself in the story of scripture. That story tells us about the origin of our sin and misery in Genesis 3. While created very good (Gen. 1:31), creation remains impacted deeply by Adam’s sin, so that everything was stained by his depravity. Instead of keeping God’s law and advancing to glory and perfection, Adam fell from his original righteousness into sin, cursing himself, all his children, and the very ground. Born into this disobedience (Psa. 51:5), there is no way, on our own, to positively relate to God, because we are “children of wrath” (Eph. 2:3; cf. Rom. 1:18). Death is what we justly deserve (Rom 6:23a; Eph. 2:1). The only way, therefore, to relate to a holy and righteous God is through the grace that he freely grants, through no merit or action of our own (Eph. 2:4–9; cf. Rom. 5:15–21). In this free grace we are given what we do not deserve: salvation by faith.
To most today this just seems like the plain truth of Christianity. But, swirling before and during the time of the Reformation (and beyond), was the view that human beings were not totally depraved in sin. The view of Rome before and after the Reformation was that human beings at creation were created good and given God’s additional grace to secure the blessings of the covenant of works in Adam, this is called the donum superadditum (Latin, super abundant gift/grace). According to Rome, falling into sin, the donum superadditum was lost but man’s good nature prevailed, making him capable of doing good works unto (in part) salvation, such that God’s grace plus man’s good works equaled salvation. The reformers wanted to discredit and dismember this Pelagian heresy (or semi-Pelagian) by emphasizing what scripture makes clear, that we are saved by grace alone through faith alone.
Sola Fide (Faith Alone) – Sinful human beings are saved by God’s free gift of grace alone. The instrument by which we rest in and receive this gift is faith (Eph. 2:8). The Apostle Paul makes it clear by saying, “…we know that a person is not justified by works of the law but through faith in Jesus Christ…” (Gal. 2:16). This idea is not just from Paul, in fact, this doctrine has some history as Paul notes. In Galatians 3:6 we’re reminded that faith has been the instrument by which God’s people have rested in and received the great gift of grace for many generations. Paul references Abraham, who believed in the promises of God, and his faith was credited to him as righteousness in Genesis 15:6. Likewise, Hebrews 11 chronicles the faith of other Old Testament figures saying that their faith in the promises of God was truly and ultimately faith in the answer to those promises, namely, Jesus Christ. Of course, Jesus himself inaugurates his earthly ministry by preaching that “The time is fulfilled, and the kingdom of God is at hand, repent and believe in the gospel” (Mark 1:15).
This helps us to understand the nature of God’s covenants with man, already briefly mentioned above. In Adam, the covenant blessings were received by works. If he kept the law to not eat of the one tree (Gen. 2:17)––which he was able to do in his original righteous state––then he would advance to eternal glory with God. That is why it is sometimes called the covenant of works. In the new covenant, or the covenant of grace, Jesus is the second and last Adam who purchased a people for himself by doing what Adam could not do by being obedient in life (active obedience) and obedient to the point of death on a cross (passive obedience). In Adam we have death, in Christ we have life (Rom. 5:12–21), one obeyed and one disobeyed. It is by the work of Christ that we are saved in the covenant of grace, which we receive by faith alone. Each previous administration of the covenant of grace, from Noah through David, reveals more and more about the fulfilment of the covenant in Jesus. This underscores, even more deeply, the priority of the reformers, especially Martin Luther, who emphasized justification by faith not by works. No indulgence of the church, penance performed for sin, or pilgrimage to Rome could make us better receivers of the covenant. Israel likewise did not need more outward obedience in the sacrifices and traditions without a circumcised heart (Deut. 30:6; Isa. 1:13). It is only the work of Christ by grace that saves, and we receive him through faith alone.
Solus Christus (Christ Alone) – The very Word himself is the fourth Sola. He is the lifeblood of all the rest. It is “in him” and “with him” that we have redemption by his blood (Eph. 1:7) and a living hope of resurrection (1 Peter 1:3). No other is “very God of very God” (Nicene Creed; cf. Heb. 1:3) and partaking of human flesh and blood at the same time, that he might be the propitiation for our sin (Heb. 2:14–18). It is in his person and work, and no other, that we are granted salvation, offered in grace and received by faith. No other is preeminent and holding all things together as Lord, through whom and for whom all things were created (Col. 1:15-21)!
Yet, there have always been idols that usurp the one true Lord who has authority over heaven and earth (Matt. 28:18). Before, during, and after the reformers’ day, one could argue that the Pope had taken at least some of the authority that is only due to Christ. Likewise, regional Bishops may have usurped his Lordship in various places. The idols we construct on a daily basis, likewise, steal from the glory of Christ. Certainly, if salvation is not through grace by faith then something––whatever it may be––is necessarily taking away from the work of Christ. Solus Christus looks back at his work on the cross as the only redeemer of God’s elect. But it also looks forward to the result of his work: multitudes from all creation singing, “worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” (Rev. 5:12; cf. Phil. 2:10–11).
Soli Deo Gloria (To God Alone Be Glory) – Studying the Solas of the Reformation ought to result in a profound sense of gratitude. God need not create the world and everything in it, but he did. God need not relate to mankind in the Garden, but he did. God need not offer grace to fallen men, but he did (and continues today)! Nothing is lacking in God that needs to be filled by creation, mankind, or the work of salvation. Yet, in love God has revealed himself to us in his word, chosen many before the foundation of the world (Eph. 1:4), established us in his grace by Spirit-wrought faith, and sent his only son to die for us. He is the one true God who is all-powerful! He is the steadfast and slow to anger God who cares for rebellious sinners! He is “infinite, eternal, and unchangeable.” The one true and holy God is worthy of all our praise! “Oh, the depths of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!” (Rom. 11:33).
The chief end of man, as the Westminster Standards teach, is “to glorify God and enjoy him forever.” Nothing else in all of creation deserves our devotion more. Even the church is a mere byproduct of the will of God. He is the final reference point in all knowing and existence, as the only self-existent one. Therefore, in everything we do, we do all to the glory of God (1 Cor. 10:31). We are not conscripted into the glory of a church, a leader, or a nation, however deserving they may be. We are to glorify God alone in every ounce of our being, work, relations, and existence!
Dive a bit deeper with these other resources:
Ligonier’s What Are the Five Solas? Series
The Alliance of Confessing Evangelical’s The Cambridge Declaration
